Absence of fear

Swamy Dayananda Saraswati explains in Mäëòükya :

mokṣa is for whom? It is for the jīva alone, he is the one who is doing namāmi, he is the one who is
interested in mokṣa. So mokṣa is for the jīva. Īśvara is always nitya muktaḥ not because he is doing sṛṣṭi
sthiti laya kārya, creation, maintenance and resolution. Larger the scope of the job, larger are the
problems. That being so, suppose you are running a big business then you have got lot of business to do.
Every day you have got lot of work to do. In fact, work keeps on increasing. Then again you may organise
it well. You may have lot of people. But lot of people you have to manage again. Otherwise they will
completely swallow the business. Therefore you require, again work is there and is always maintained.
Suppose you are a ruler of the state you have got all other problems not only you have got problems to
run the state but also you have the problems to keep at bay all the other fellows who are vying for the
job, you have to do lot of politicking, it is a problem. The whole time is spent only on politicking, not
running the affairs of the state. So that is another problem. Bhagavān is the sṛṣṭi kartā, sarvasya sṛṣṭi
kartā, sarvasya sthiti kartā, sarvasya samhāra kartā therefore he is free. Hey! Therefore he has got more
jobs. He has got lot of problems. He has got absolute problems, all kinds of problems iti. And again he
has to run all over. People go on sending petitions. Because everywhere, in different forms also, he has
to decode all of them. He has to answer prayers to all these people. One fellow says I want rain. The
other fellow, next neighbour has fixed up his daughter’s marriage. He says ‘no rain Bhagavān,’ what will
he do? Therefore he drizzles and goes away. And therefore Bhagavān has got more problems. But
īśvaraḥ nitya muktaḥ why? because īśvarasya svarūpa being nitya muktaḥ he has no ignorance, that’s all.
He is sarvajïaḥ ātmā ignorance is not there. Mūla avidyā is not there, tūla avidyā is not there meaning
there is no ātmā ignorance, there is no object ignorance, the object’s being is ätmä and the object
formation and function are all ätmä – all-knowledge. Therefore he is called sarvajïaḥ and therefore his
mokṣa has nityamuktatvam, he is nitya muktaḥ iti that he is ever liberated, free. That freedom does not
come from his job. It comes from his svarūpa. And therefore if Īśvara is already muktaḥ because of his
svarūpa, jīva also is what? the same ätmä,( second ätmä being not there as it is formless – timeless,
spaceless, objectless, niravayava- free of limbs) svarūpeṇa muktaḥ. And therefore svarūpa ajïānaṁ
alone is bondage, svarūpa ajïānaṁ is bondage. So the ignorance of one’s own svarūpa alone is bondage.
Īśvara also is mukta not because of his job. It is because of his svarūpa jïānaṁ. Jīva can also have that
jïānaṁ and svarūpa jïānaṁ is the mokṣa hetu. Therefore what is mokṣa sādhanam? svarūpa jïānaṁ.

Likewise a similar thorough examination of the following çruti väkyas ( just to quote a few) and other
mahä väkyas ( so called because they help you completely understand life) with the help of the Guru
upadeça and upadeça anuçritya reasoning gives clarity of vision.

‘brahmavid äpnoti param yo veda nihitaà guhäyäà so'çnute sarvän kämän brahmaëä saha;’ – Taittiréya.
Here Pujya Swamiji explains brähmaëa from ’brahmaëä vipaçciteti’ as itthaà bhüte tåtéya, meaning
‘being Brahman.’When we examine these sentences from the çästra, and juxtapose with the above
referred ‘mokṣa sādhanam svarūpa jïānaṁ’ of Mäëòükya, and ‘sadeva satyam, sadeva saumya idam
agre äsét’of Chändogya it becomes clear that ‘jagat käraëaà brahma aham asmi.’ So sarvajïaù sarvavit
since sarva näma is mithyä bhütam and ‘ekameva advitéyam.’ Éçvara is vibhüti, the order of orders and
the glories thereof. This is how Brahman is. The ‘apahnuvärtha mithyä’ – false knowledge, ätmä
mistaken as other than its svarüpa explained above, due to beginningless ignorance is removed by
svarüpa jïänam and ‘anirvacanéya artha mithyä’- jagat is Éçvara vibhüti, just vyavahära yogya, ( Pot is
functionally useful and the usefulness is just the glory of clay being the substance thereof. Clay is
functionally useful, and the usefulness of clay is the glory of clay’s substance silica, thus extending every
name and form and meaning thereof of all glories – mithyä bhütam - to sat vastu referred in the
Chändogya väkya quoted above) reverentially transacted as Éçvara with the clarity of understanding as
mithyä bhütam, ‘abhaya pratiñöhäà vindate’ meaning I remain in ‘absence of fear’ as there is no cause
for fear, as one without a second.